their obedience to the Will of their Maker; but as it is a great
recommendation of the Precepts of the Gospel to find that they have an
exact correspondence with, and conformity to the Nature of Things: So
also those who are not influenc'd by, as not being yet thorowly
perswaded of this Divine Revelation, will sooner be induced to imbrace
Vertue, and contemn the allurements of Vice, when they see These to
have the very same reality, in Nature as their Happiness and Misery
have; than when (tho' ever so pompously set out) Vertue appears
founded only upon nice, or subtle Speculations. But some Men there
are so far from approving of any Notion or Theorem being advanc'd with
respect to Deists whereby, as such, they may be induc'd to the love of
Vertue (which is the best predisposition to the entertainment of
Christianity) that they are ready to treat as not being themselves
Christians if not as Atheists, any one who in the view of gaining thus
much upon these Men assert Vertue by any other Arguments than such as
they will not admit of, _viz._ those drawn from Revelation.
However true yet it is that happiness, or our chief Good, does consist
in pleasure; it is no less true that the irregular Love of pleasure is
a perpetual source to us of Folly, and Misery. That we are liable to
the which irregularity, is but a necessary result of our Creaturely
imperfection: for we cannot love pleasure, and not love present
pleasure: and the love of present pleasure it is which misleads our
narrow, and unattentive Minds from a just comparison of the present,
with what is future. Nor is it a wonder if we are oftentimes thus
mislead; since we frequently wander from the right way with less
excuse for doing so: Men, not seldom, going astray from Reason, when
the love of present pleasure is so far from misguiding their variously
frail Natures, that its allurements will not retain them in the paths
of Vertue; and tho' Reason only has Authority to set Bounds to their
desires, they subject both Them, and Her to an Unjust and Arbitrary
Dominion, equally Foreign to both: A thing manifest, not only in
instances here and there, but in the examples of whole Nations; who
either by positive institution, or allow'd of Custom, have
transgressed against the plainest prescriptions of Reason, in things
so far from gratifying their Appetites, as that they are contrary,
and even sometimes grievous to Mens natural desires. To account for
which, will not here be impertinent; nor (in order to the doing so) to
consider first what the Terms _Vertue_ and _Religion_ have, in their
vulgar acceptation, every where generally stood for.
_Religion_ has, I think, been rightly defin'd to be _the knowledge how
to please God_, and thus taken, does necessarily include vertue, that
is to say, _Moral Rectitude_; but as Men have usually apply'd these
Terms _Vertue_ and _Religion_, they stand for things very different
and distinct, one from another. For by a Vertuous Man, in all
Countries of the World, or less Societies of Men, is commonly meant,
by those who so call any one, such a Man as steadily adheres to that
Rule of his Actions which is establish'd for a Rule in his Country
Tribe, or Society, be that what it will. Hence it has been that
_Vertue_ has in different Times and Places chang'd Face; and sometimes
so far, as that what has been esteem'd Vertuous in one Age, and in one
Country, has been look'd upon as quite the contrary in others: tho' in
all Times and Places, wherein Men have not degenerated into a
downright Brutish, or altogether Animal Life (as some whole Nations
have done) but have set any Rules, or Measures to their Actions, the
dictates of right Reason have more, or less, taken Place with them, so
far as the manifest advantages, or rather necessity thereof to the
subsistence or convenience of Society, has directed Men. And so much
as Custom, or the Injunctions of some Lawgiver inforc'd these dictates
of Reason, or Nature, so far and no further, did obedience thereunto
denominate Men Vertuous; without any distinction made in reference to
these prescriptions, as being Precepts of the Eternal Law of Right, or
as obligatory any other ways than as being part of the Law, or Fashion
of that Country, or Society, wherein these Rules had prevail'd or were
establish'd. A firm and steady adherence to which, whether
conformable, or not, to the Law of Reason, being alike that which ever
intitled Men to be esteem'd Vertuous among those who profess'd to live
by the same Rule.
Now since Man is a Creature that has variable, and disagreeing
Inclinations, as having passions very changeable, and oftentimes
contradictory one to another, there is not any fix'd Rule, or Measure,
whatsoever that can possibly be set to his Actions, which can
constantly be adher'd to by him, without some difficulty, or
uneasiness; because any steady, and unalterable Rule must necessarily
oftentimes, thwart and cross his changeable Appetites, and differing
Inclinations; even altho' that Rule was contriv'd, and intended ever
so much, to be indulgent to the Passions, and Desires of Humane Nature
in general.
Conformity therefore of Mens actions to any fix'd, and unvariable
Rule, is a thing of some difficulty, be the Rule what it will: And
therefore Transgression against that Rule which Men profess'd
themselves oblig'd to act by, has always, every where been; and but
few Men comparatively, were strictly Vertuous: That is, did in all
things conform, or sincerely endeavour to conform their Actions to
that, which they acknowledged for the Rule of them.
Those yet who believ'd a Superior Invisible Power that made them,
could not be satisfy'd with themselves in Transgressing against that
which they thought ought to be their Rule: For however they
understood this Rule to be deriv'd, they yet believ'd it carry'd with
it, some way or other, an obligation upon them to Obedience; since
otherwise they would not have look'd upon it as a Rule. Now, as they
could not know that God would not punish their Disobedience to That
which they look'd upon as obliging them to Obedience; but, on the
contrary, had more, or less, Reason to apprehend that he would do so,
They therefore (thinking him to be an exorable as well as an
Omniscient, and Omnipotent Being) were hereby on These occasions
taught to deprecate his Vengeance, and implore his Mercy: And hence
the more Guilty and Fearful came to invent Attonements, Expiations,
Penances and Purgations, with all that various Train of Ceremonies
which attended those Things; Naturally imagining that the Divine
Nature resembled their own; and thence believing that they should the
more easily appease his Anger, and avert the effects of his Wrath, if
by such means, as these, they did, as it were, in Gods behalf Revenge
upon themselves their Disobedience to him. And as the Solemnity of
these Matters requir'd peculiar Hands to Execute them; and Devotion
exacted that such should be liberally rewarded, and highly respected
for their Pious performances; from hence the profit which some reap'd
by these things, as well as the satisfaction that others found
therein, who were unwilling to be rigorously restrain'd by the Rule of
their Actions, yet were uneasie under the reproaches of their
Consciences when they transgressed against it, made these Inventions,
and the value set upon them, to be daily improv'd; till Men at last
have sought to be, and have effectually been perswaded that they
might render themselves acceptable to God without indeavouring
sincerely to obey the Rule by which they profess'd to believe they
were oblig'd to live; and that even when they did think that this was
a Law giv'n them by God himself.
Now the great practicers, and promoters of the abovesaid things, are
every where Those who are generally esteem'd, and call'd _Religious_.
Whence the Term _Religion_ appears ordinarily to have stood for
nothing else, but _some Expedient, or other, found out to satisfy Men
that God was satisfied with them, notwithstanding that their
Consciences reproach'd them with want of Conformity to the
acknowledg'd Rule, or Law of their Actions._
Having premis'd thus much concerning the Notions Men vulgarly have had
of _Vertue_ and _Religion,_ let us now proceed to see how it has come
to pass, That they have with Allowance, Approbation, and oftentimes,
with injunction of their Lawmakers and Governours, transgress'd
against the most visible Dictates of the Law of Nature, or Reason, in
Things not favourable to their Natural Passions and Appetites; but
even, sometimes, contrary thereunto; as are denying themselves the
lawfullest Enjoyments of Life; Macerating their Bodies; Prostituting
their Wives; and exposing their Off-spring and Themselves to cruel
Torments, and even Death it self. The cause of which I think appears
plainly to be; that Mankind having been generally convinc'd that there
was a Maker of themselves and of the World, who they concluded was as
well able to take cognisance of what they did, as to produce them into
Being; and to whom they could not believe that all the Actions of his
Creatures were alike pleasing, or displeasing; they became fearful
(as has been said) of incurring his displeasure, whenever they did
any thing which their Consciences reproach'd them for: From the which
Fear of a Superior invisible Power, inspecting their Actions, they
were early induc'd to hearken to, and follow such who profess'd
themselves to have some Knowledge Supernaturally reveal'd to them of
God's Will. And we find, in the Histories of all Nations, that the
generality of Mankind were perswaded (contrary to the Sentiments of
some Modern Deists) That it was a thing very congruous to the Divine
Being, that he should in this way reveal to Men his pleasure
concerning them; since the greatest part, every where, did with little
difficulty give Credit to such who had the confidence to affirm to
them, that they were sent by God to teach them what he required of
them: the which being so, a submission of Mens Reason to the dictates
of suppos'd inspir'd Teachers must necessarily follow: and they from
thence become liable to be impos'd upon, all the ways that could serve
the ends of such who made use of this pretence to promote thereby any
Interest of their own, or others.
And as there is scarce any Country can be nam'd where there has not
been these pretences to Revelation; so no Instance, I believe, can be
found of any Institution or generally approv'd of Practice, opposite
to the obvious Dictates of Nature, or Reason, and not in Favour of
Mens Appetites, which does not appear, or on good ground may not be
presumed to have been receiv'd on this pretence of Supernatural
Revelation; which has ever procur'd the firmest adherence to any New
Institution whatsoever; and was very sufficient to make the absurdest
things be swallow'd equally with the most reasonable; it being
undeniably true, that whatever God does Command, his Creatures are
under an equal Obligation of Obedience thereunto.
Some Men, it is likely, there have, in all Ages and Places, been, who
were too Sagacious to admit of that as Revelation from God, which
manifestly oppos'd Natural Light; and who needed a proof of the Divine
Mission of such pretenders as these. But the unthinking Multitude were
ever Credulous; and thence have been always practic'd upon in various
kinds, and measures, as has best suited the occasion: Those who have
had vicious Inclinations, or little Aims, and short views, having
impos'd upon them suitably to their Ends: And such as have had larger
comprehensions, generous designs, and Minds above Vulgar, Base and
Sordid Passions, having answerably to their Aims, serv'd themselves of
the same credulity. Of the last kind were such who have propos'd the
reclaiming of Men from vices more obviously prejudicial to Society,
and civil Government; thereby to erect or restore some flourishing
Kingdom, or common-wealth; And these, tho' they have deceived Men, in
making them believe that their Laws were Divinely inspir'd, have yet
deservedly been Honour'd by them as Benefactors, because of that
happiness which they procur'd to them thereby, in this World; beyond
which, their views extended not, as having no knowledge of a future
Life. The which sort of Men, however rational, and Vertuous they were,
yet (like other pretenders to Revelation) that they might the better
procure Authority to their Dictates, did with their civil
Institutions, mix Holy Mysteries; and that usually as peculiar Secrets
taught them by some Divinity. They also, how much soever they,
perhaps, secretly contemn'd such things, did yet generally pay a great
outward regard to matters of Religion; which have ever abounded in the
best Govern'd, and most Flourishing Kingdoms, and Common-wealths.
Now (as has been already said) the exact observers of the civil
Institutions of their Country, or Customs of their Ancestors, were
look'd upon as Men of Vertue; and whoso apply'd himself eminently to
the observation of such superstitions as consisted of Sacrifices,
Processions, Lustrations, &c. with a various Train of Pompous
Ceremonies, diversify'd according to the Phancies of their Authors,
was look'd upon as a Religious Man; whilst there was a third sort of
Men (inconsiderable always in their Number) who judged, by the true
rule of Reason, what was right, and what was wrong, in the first of
these; and who contemning the Fopperies of the last, were oftentimes
(thro' their means who most found their Account in those Matters) in
danger of passing with the silly People for Atheists: such as search
for their opinions, and the Measures of their Actions in the Reason
and Truth of Things, having always been very unacceptable to Those
whose Interest it has been to keep up the Credit and Authority of vain
Traditions and Superstitious Practices; because if _These_ should be
hearken'd to, _Those_ Apprehended that they should become useless.
Men of this third sort are They who are vertuous in a Rational and
Christian estimation; for if adherence to the Rule of Mens Actions (be
that what it will) denominates Men vertuous among those of their own
perswasion therein; then That which denominates a Man vertuous amongst
Those who take the prescriptions of right Reason, or of the Gospel
(for these are but one, and the same, differently promulg'd) for the
Rule of their Actions, must be an adherence to the Law of right
Reason, or of this Revelation: Which Rule, is not (as all others are)
a changeable, because (as we have seen) no Arbitrary thing; it being
founded in Relations, and Connexions, which are as immutable as that
determinate constitution in Things, which makes every thing what it
is. From whence it has been that such Men in all Ages, and Places, as
were above the prejudices of their Country Religion, and Manners,
_viz._ such as we have now spoken of, have ever had much the same
Sentiments in respect of Vertue. But these have always been but a
small Number: Custom, and blind Opinion, have ever govern'd the World;
and the light of Reason has neither appear'd to Men to be, nor in
Fact been any where sufficient to direct the generality of Mankind to
Truth; as some imagine it capable of doing; who because of that clear
Evidence which Reason gives to those verities that Revelation has
already taught them, think that they owe, or might have ow'd to this
light of Reason what they are not indebted to it for; and what it is a
Thousand to One odds they would not have receiv'd from it, had they
been Born where there was no other than Natural Light.
For we find not any Country in any Age of the World, wherein Men did
generally acknowledge, by the meer force of Reason, Natural Religion
in its full extent; or where the Law of Nature was by the Light of
Nature universally own'd. Some Dictates of it as suggested by
necessity, or convenience, having only been receiv'd, (as has been
already said) but not distinguish'd from the most Arbitrary
Institutions of Men; altho' it is probable that the greater Conformity
any Law had to the dictates of right Reason, it did the more
universally and easily obtain Belief of its being divinely reveal'd to
him who pretended so to have receiv'd it; and this apparently it was
which gave so great Success to the _Peruvian_ Lawgivers; whose
Idolatry was the most specious that was possible; and whose Rules of
Living (pretended to have been receiv'd by them from the Sun, their
Father, and Vicegerent of _Pachacama_, the Supream Invisible and
Unapproachable God) were highly suitable to the dictates of right
Reason.
This Law nevertheless not being receiv'd by that People but as a
Supernatural Revelation, the great Morality of the _Peruvians_ affords
no Argument against, but (on the contrary) proves strongly the need
of Revelation; since whatever Force of Reason these Natural Truths did
appear to this People to carry with them, when represented as divine
Commands, this light had never yet attracted their sight purely by its
own Brightness; nor ever has any where done so, but here and there in
a few Instances of Persons of more than ordinarily inquisitive Minds;
and (probably) for the most part, exempted by a happy priviledge of
Nature from the servitude of sensual, and sordid Passions.
And tho' nothing can be more evident to those who reflect thereupon,
than that Mens Actions should be regulated, and directed by that
Faculty in them which shows them the different properties, relations,
and dependencies of things, and not by their Appetite, which only can
tell what will at the present please, or offend them; not what will,
upon the whole, procure to them the most pleasure, or uneasiness; yet
such appears to be the unreflecting Nature of the generality of
Mankind, and such their fondness of present pleasure, as either not to
consider this Truth, or when they do so, to be induc'd (in consequence
thereof) to obey the most manifest dictates of Reason, or Natural
Light, which will lay any restraint upon their pleasing, and,
oftentimes, violent Inclinations: Much less will they be at pains to
search for any such Measures of their Actions in the Constitution and
dependances of things; which is indeed what the far greater part of
Men have not the Capacity, or Leisure to do: Neither are Any able to
do this so early as to prevent their irregular Inclinations from being
first strengthen'd and confirm'd by ill habits: which when once they
are, Reason does in vain oppose them, how clear soever her dictates
appear. On the contrary, our Passions grown strong, do usually so far
corrupt our Reason as to make her joyn parties with them against her
self; we not only doing amiss, but likewise finding Arguments to
justify our so doing, even to our selves as well as others.
But there is still, beyond this, a farther impediment to Mens obeying
the Law of Nature, by vertue of the meer Light of Nature; which is,
that they cannot, in all circumstances, without Revelation, make
always a just estimate in reference to their happiness. For, tho' it
is demonstrable that the Law of Reason is the Law of God, yet the want
of an explicite knowledge of the penalty incur'd by the breach of that
Law, makes it not to be evident to all Men that the incuring of this
penalty shall (in all cases) make the preference of breaking this Law,
an ill Bargain: which it may, sometimes not be to many, in regard of
the discernable natural consequences of such a Transgression. For tho'
observance of the Law of Reason is, in the constitution of Natural
Causes, visibly to those who consider it (generally speaking) the
means of our greatest happiness, even in this present World, yet if
there be no future Life (which that there is, is made certain to us,
only by the Revelation thereof in the Gospel) to answer in for
Transgression of this Law; the breach of it may, tho' not naturally,
yet accidentally, in some cases, conduce to Mens greater happiness;
and, very often, notwithstanding that to have obey'd the Law of Reason
they may discern would have been better for them than to have follow'd
their Appetites, had they been early so accustom'd, yet now that they
have contracted different Habits, which are like a _Right Hand_, or
_Eye_ to them, the difficulty of a new course of Life may appear too
great for the attempt of it to be adviseable; since the consideration
of the shortness and uncertainty of Life may make Men apt to say to
themselves on such occasions,
_Who would lose the present Hour,
For one that is not in his Power?
Or not be happy now he may,
But for a Future Blessing stay:
Who know not he shall live a Day?_
The Revelation of an Eternal Life after this, with an express
Declaration of Everlasting Rewards and Punishments annex'd to our
Obedience, or Disobedience, to the Law of Nature (tho' such a Future
State may be reasonably infer'd from all things happening alike to the
Good, and to the Bad in this World, and from Men's Natural desire of
Immortality) is yet but a necessary inforcement of the Law of Nature
to the far greatest part of Mankind, who stand in need of this
knowledge, and are uncapable of an Inference so repugnant to what
their Senses daily tell them in the case; and wherein the Truth
asserted has scarcely ever procur'd an unwavering assent from the most
rational of the Heathen Philosophers themselves. Now the
unquestionable certainty of a Future State, wherein Men shall receive
Everlasting Rewards, and Punishments, we alone owe the knowledge of to
Jesus Christ, _who only has brought Life and Immortality to Light_.
The willingest to believe the Souls Immortality were before our
Saviours coming, at best, doubtful concerning it; and the generality
of Mankind, were yet far less perswaded of it.
Fables indeed concerning a life hereafter (wherein there were Rewards
and Punishments) the _Greeks_ had; and from them, they were deriv'd
to some other Nations; but that for Fables they were taken is evident,
and we are expressly told so by _Diodorus Siculus_, who applauding the
Honours done to Good Men at their Funerals, by the _Egyptians, because
of that warning and encouragement which it gave to the Living to be
mindful of their Duty_, says, _That the Greeks, as to what concern'd
the Rewards of the Just, and the Punishment of the Impious, had
nothing among them but invented Fables and Poetical Fictions which
never wrought upon Men for the Amendment of their Lives; but on the
contrary, were despis'd and laugh'd at by them_.
Whether, or no, Men should subsist after Death depending plainly upon
the good Pleasure of their Maker, the Pagan World (to whom God had not
reveal'd his Will herein) could not possibly have any certainty of a
Life after this. Arguments there were (as has been said) that might
induce rational Men to hope for a future Existence as a thing
probable; and they did so: But the Gross of Mankind saw not the Force
of these Reasonings to be perswaded thereby of a thing so
inconceivable by them as that the Life of the Person was not totally
extinguish'd in the Death of the Body; and a Resurrection to Life, was
what they thought not of, the certainty of which, together with future
Reward and Punishment, by enabling us to make a right estimate
concerning what will most conduce to our happiness, plainly brings
this great encouragement to our Observance of the Law of God, that it
lets us see our happiness, and our Duty, are inseparably united
therein; since whatever pleasure we voluntarily deprive our selves of
in this World from preference of Obedience to God's Commands, it
shall be recompenced to us manifold in the World that is to come: So
that now we can find our selves in no Circumstance, wherein our
Natural Desires of Happiness, or love of Pleasure, can rationally
induce us to depart from the Rule of our Duty.
The little which has been said, do, methinks, sufficiently evince the
need of Revelation both to Teach and inforce Natural Religion: But the
defectiveness of the Light of Nature to this end, is a Verity of so
great use to be establish'd, that the consideration thereof should not
be left upon such short Reflections as these; was not this Truth at
large made out in a late Treatise intitled, _The reasonableness of
Christianity as delivered in the Scriptures_.
A work which the unhappy mistakes and disputes among us concerning the
Christian Religion, makes useful to all Men; and which has been
peculiarly so to many, as the only Book wherein they have found the
insufficiency of Natural Light to Natural Religion, has been fully
shewed, although that to reconcile Men to, or establish them in the
belief of Divine Revelation, nothing was more requisite to make this
appear, in an Age wherein the prevalency of Deism has been so much and
so justly complain'd of.
But against the insufficiency of Natural Light to the ends of Natural
Religion, the World having been so many Ages without it, is, by some,
thought an Objection: For, if Supernatural Light had been so needful
as is pretended to be, how could it comport, say they, with the Wisdom
of God not to have given it to Men sooner and more universally?